Matius 1:18

The Birth of Jesus Christ

1:18 Now the birth of Jesus Christ happened this way. While his mother Mary was engaged to Joseph, but before they came together, ¹  she was found to be pregnant through the Holy Spirit.

Matius 2:8

2:8 He ²  sent them to Bethlehem and said, “Go and look carefully for the child. When you find him, inform me so that I can go and worship him as well.”

Matius 4:4

4:4 But he answered, ³  “It is written, ‘Man ⁴  does not live ⁵  by bread alone, but by every word that comes from the mouth of God.’” ⁶ 

Matius 5:18

5:18 I ⁷  tell you the truth, ⁸  until heaven and earth pass away not the smallest letter or stroke of a letter ⁹  will pass from the law until everything takes place.

Matius 5:30

5:30 If your right hand causes you to sin, cut it off and throw it away! It is better to lose one of your members than to have your whole body go into hell.

Matius 5:33

Oaths

5:33 “Again, you have heard that it was said to an older generation, ¹⁰  ‘Do not break an oath, but fulfill your vows to the Lord.’ ¹¹ 

Matius 5:47

5:47 And if you only greet your brothers, what more do you do? Even the Gentiles do the same, don’t they?

Matius 6:18

6:18 so that it will not be obvious to others when you are fasting, but only to your Father who is in secret. And your Father, who sees in secret, will reward you.

Matius 7:16

7:16 You will recognize them by their fruit. Grapes are not gathered ¹²  from thorns or figs from thistles, are they? ¹³ 

Matius 9:33

9:33 After the demon was cast out, the man who had been mute spoke. The crowds were amazed and said, “Never has anything like this been seen in Israel!”

Matius 9:36

9:36 When ¹⁴  he saw the crowds, he had compassion on them because they were bewildered and helpless, ¹⁵  like sheep without a shepherd.

Matius 10:16

Persecution of Disciples

10:16 “I ¹⁶  am sending you out like sheep surrounded by wolves, ¹⁷  so be wise as serpents and innocent as doves.

Matius 12:29

12:29 How ¹⁸  else can someone enter a strong man’s ¹⁹  house and steal his property, unless he first ties up the strong man? Then he can thoroughly plunder the house. ²⁰ 

Matius 12:31

12:31 For this reason I tell you, people will be forgiven for every sin and blasphemy, ²¹  but the blasphemy against the Spirit will not be forgiven.

Matius 12:38

The Sign of Jonah

12:38 Then some of the experts in the law ²²  along with some Pharisees ²³  answered him, ²⁴  “Teacher, we want to see a sign ²⁵  from you.”

Matius 13:43

13:43 Then the righteous will shine like the sun in the kingdom of their Father. ²⁶  The one who has ears had better listen! ²⁷ 

Matius 14:3

14:3 For Herod had arrested John, bound him, ²⁸  and put him in prison on account of Herodias, his brother Philip’s wife,

Matius 15:28

15:28 Then ²⁹  Jesus answered her, “Woman, ³⁰  your faith is great! Let what you want be done for you.” And her daughter was healed from that hour.

Matius 19:9

19:9 Now I say to you that whoever divorces his wife, except for immorality, and marries another commits adultery.”

Matius 19:21

19:21 Jesus said to him, “If you wish to be perfect, go sell your possessions and give the money ³¹  to the poor, and you will have treasure ³²  in heaven. Then come, follow me.”

Matius 20:6

20:6 And about five o’clock that afternoon ³³  he went out and found others standing around, and said to them, ‘Why are you standing here all day without work?’

Matius 20:13

20:13 And the landowner ³⁴  replied to one of them, ³⁵  ‘Friend, I am not treating you unfairly. Didn’t you agree with me to work for the standard wage? ³⁶ 

Matius 21:30

21:30 The father ³⁷  went to the other son and said the same thing. This boy answered, ³⁸  ‘I will, sir,’ but did not go.

Matius 21:42

21:42 Jesus said to them, “Have you never read in the scriptures:

‘The stone the builders rejected has become the cornerstone. ³⁹ 

This is from the Lord, and it is marvelous in our eyes’? ⁴⁰ 

Matius 24:6

24:6 You will hear of wars and rumors of wars. Make sure that you are not alarmed, for this must happen, but the end is still to come. ⁴¹ 

Matius 24:21

24:21 For then there will be great suffering ⁴²  unlike anything that has happened ⁴³  from the beginning of the world until now, or ever will happen.

Matius 24:24

24:24 For false messiahs ⁴⁴  and false prophets will appear and perform great signs and wonders to deceive, if possible, even the elect.

Matius 24:38

24:38 For in those days before the flood, people ⁴⁵  were eating and drinking, marrying and giving in marriage, until the day Noah entered the ark.

Matius 26:42

26:42 He went away a second time and prayed, ⁴⁶  “My Father, if this cup ⁴⁷  cannot be taken away unless I drink it, your will must be done.”

Matius 26:58

26:58 But Peter was following him from a distance, all the way to the high priest’s courtyard. After ⁴⁸  going in, he sat with the guards ⁴⁹  to see the outcome.

Matius 27:3

Judas’ Suicide

27:3 Now when ⁵⁰  Judas, who had betrayed him, saw that Jesus ⁵¹  had been condemned, he regretted what he had done and returned the thirty silver coins to the chief priests and the elders,

Matius 27:9

27:9 Then what was spoken by Jeremiah ⁵²  the prophet was fulfilled: “They took the thirty silver coins, the price of the one whose price had been set by the people of Israel, ⁵³ 

Matius 27:19

27:19 As ⁵⁴  he was sitting on the judgment seat, ⁵⁵  his wife sent a message ⁵⁶  to him: ⁵⁷  “Have nothing to do with that innocent man; ⁵⁸  I have suffered greatly as a result of a dream ⁵⁹  about him today.”

Matius 27:54

27:54 Now when the centurion ⁶⁰  and those with him who were guarding Jesus saw the earthquake and what took place, they were extremely terrified and said, “Truly this one was God’s Son!”

Matius 28:11

The Guards’ Report

28:11 While ⁶¹  they were going, some ⁶²  of the guard went into the city and told the chief priests everything that had happened.

[1:18]  ¹ tn The connotation of the Greek is “before they came together in marital and domestic union” (so BDAG 970 s.v. συνέρχομαι 3).

[2:8]  ² tn Here καί (kai) has not been translated.

[4:4]  ³ tn Grk “answering, he said.” The participle ἀποκριθείς (apokriqeis) is redundant, but the syntax of the phrase has been changed for clarity.

[4:4]  ⁴ tn Or “a person.” Greek ὁ ἄνθρωπος (Jo anqrwpo") is used generically for humanity. The translation “man” is used because the emphasis in Jesus’ response seems to be on his dependence on God as a man.

[4:4]  ⁵ tn Grk “will not live.” The verb in Greek is a future tense, but it is unclear whether it is meant to be taken as a command (also known as an imperatival future) or as a statement of reality (predictive future).

[4:4]  ⁶ sn A quotation from Deut 8:3.

[5:18]  ⁷ tn Grk “For I tell.” Here an explanatory γάρ (gar) has not been translated.

[5:18]  ⁸ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[5:18]  ⁹ tn Grk “Not one iota or one serif.”

[5:18]  sn The smallest letter refers to the smallest Hebrew letter (yod) and the stroke of a letter to a serif (a hook or projection on a Hebrew letter).

[5:33]  ¹⁰ tn Grk “the ancient ones.”

[5:33]  ¹¹ sn A quotation from Lev 19:12.

[7:16]  ¹² tn Grk “They do not gather.” This has been simplified to the passive voice in the translation since the subject “they” is not specified further in the context.

[7:16]  ¹³ sn The statement illustrates the principle: That which cannot produce fruit does not produce fruit.

[9:36]  ¹⁴ tn Here δέ (de) has not been translated.

[9:36]  ¹⁵ tn Or “because they had been bewildered and helpless.” The translational issue is whether the perfect participles are predicate (as in the text) or are pluperfect periphrastic (the alternate translation). If the latter, the implication would seem to be that the crowds had been in such a state until the Great Shepherd arrived.

[10:16]  ¹⁶ tn Grk “Behold I.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[10:16]  ¹⁷ sn This imagery of wolves is found in intertestamental Judaism; see Pss. Sol. 8:23, 30.

[12:29]  ¹⁸ tn Grk “Or how can.”

[12:29]  ¹⁹ sn The strong man here pictures Satan.

[12:29]  ²⁰ sn Some see the imagery here as similar to Eph 4:7-10, although no opponents are explicitly named in that passage. Jesus has the victory over Satan. Jesus’ acts of healing mean that the war is being won and the kingdom is coming.

[12:31]  ²¹ tn Grk “every sin and blasphemy will be forgiven men.”

[12:38]  ²² tn Or “Then some of the scribes.” See the note on the phrase “experts in the law” in 2:4.

[12:38]  ²³ tn Grk “and Pharisees.” The word “some” before “Pharisees” has been supplied for clarification.

[12:38]  sn See the note on Pharisees in 3:7.

[12:38]  ²⁴ tn Grk “answered him, saying.” The participle λέγοντες (legontes) is redundant, but the syntax of the sentence was changed to conform to English style.

[12:38]  ²⁵ sn What exactly this sign would have been, given what Jesus was already doing, is not clear. But here is where the fence-sitters reside, refusing to commit to him.

[13:43]  ²⁶ sn An allusion to Dan 12:3.

[13:43]  ²⁷ tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15, 13:9; Mark 4:9, 23; Luke 8:8, 14:35).

[14:3]  ²⁸ tc ‡ Most witnesses (א² C D L W Z Θ 0106 Ë^1,13 33 Ï lat) read αὐτόν (auton, “him”) here as a way of clarifying the direct object; various important witnesses lack the word, however (א* B 700 pc ff¹ h q). The original wording most likely lacked it, but it has been included here due to English style. NA²⁷ includes the word in brackets, indicating reservations about its authenticity.

[15:28]  ²⁹ tn Grk “Then answering, Jesus said to her.” This expression has been simplified in the translation.

[15:28]  ³⁰ sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή 1), similar to “Madam” or “Ma’am” used in English in different regions.

[19:21]  ³¹ tn The words “the money” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context.

[19:21]  ³² sn The call for sacrifice comes with a promise of eternal reward: You will have treasure in heaven. Jesus’ call is a test to see how responsive the man is to God’s direction through him. Will he walk the path God’s agent calls him to walk? For a rich person who got it right, see Zacchaeus in Luke 19:1-10.

[20:6]  ³³ tn Grk “about the eleventh hour.”

[20:13]  ³⁴ tn Grk “he”; the referent (the landowner) has been specified in the translation for clarity.

[20:13]  ³⁵ tn Grk “And answering, he said to one of them.” This construction is somewhat redundant in contemporary English and has been simplified in the translation.

[20:13]  ³⁶ tn Grk “for a denarius a day.”

[21:30]  ³⁷ tn “And he”; here δέ (de) has not been translated.

[21:30]  ³⁸ tn Grk “And answering, he said.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has not been translated. Here the referent (“this boy”) has been specified in the translation for clarity.

[21:42]  ³⁹ tn Or “capstone,” “keystone.” Although these meanings are lexically possible, the imagery in Eph 2:20-22 and 1 Cor 3:11 indicates that the term κεφαλὴ γωνίας (kefalh gwnia") refers to a cornerstone, not a capstone.

[21:42]  sn The stone the builders rejected has become the cornerstone. The use of Ps 118:22-23 and the “stone imagery” as a reference to Christ and his suffering and exaltation is common in the NT (see also Mark 12:10; Luke 20:17; Acts 4:11; 1 Pet 2:6-8; cf. also Eph 2:20). The irony in the use of Ps 118:22-23 here is that in the OT, Israel was the one rejected (or perhaps her king) by the Gentiles, but in the NT it is Jesus who is rejected by Israel.

[21:42]  ⁴⁰ sn A quotation from Ps 118:22-23.

[24:6]  ⁴¹ tn Grk “it is not yet the end.”

[24:21]  ⁴² tn Traditionally, “great tribulation.”

[24:21]  ⁴³ sn Suffering unlike anything that has happened. Some refer this event to the destruction of Jerusalem in a.d. 70. While the events of a.d. 70 may reflect somewhat the comments Jesus makes here, the reference to the scope and severity of this judgment strongly suggest that much more is in view. Most likely Jesus is referring to the great end-time judgment on Jerusalem in the great tribulation.

[24:24]  ⁴⁴ tn Or “false christs”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[24:38]  ⁴⁵ tn Grk “they,” but in an indefinite sense, “people.”

[26:42]  ⁴⁶ tn Grk “saying.” The participle λέγων (legwn) is redundant here in contemporary English and has not been translated.

[26:42]  ⁴⁷ tn Grk “this”; the referent (the cup) has been specified in the translation for clarity.

[26:58]  ⁴⁸ tn Here καί (kai) has not been translated.

[26:58]  ⁴⁹ sn The guards would have been the guards of the chief priests who had accompanied Judas to arrest Jesus.

[27:3]  ⁵⁰ tn Grk “Then when.” Here τότε (tote) has been translated as “now” to indicate a somewhat parenthetical interlude in the sequence of events.

[27:3]  ⁵¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[27:9]  ⁵² tc The problematic citing of Jeremiah for a text which appears to come from Zechariah has prompted certain scribes to alter it. Codex 22 has Ζαχαρίου (Zacariou, “Zechariah”) while Φ 33 omit the prophet’s name altogether. And codex 21 and the Latin ms l change the prophet’s name to “Isaiah,” in accordance with natural scribal proclivities to alter the text toward the most prominent OT prophet. But unquestionably the name Jeremiah is the wording of the original here, because it is supported by virtually all witnesses and because it is the harder reading. See D. A. Carson, “Matthew,” EBC 8:562-63, for a discussion of the textual and especially hermeneutical problem.

[27:9]  ⁵³ tn Grk “the sons of Israel,” an idiom referring to the people of Israel as an ethnic entity (L&N 11.58).

[27:19]  ⁵⁴ tn Here δέ (de) has not been translated.

[27:19]  ⁵⁵ tn Or “the judge’s seat.”

[27:19]  sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and usually furnished with a seat. It was used by officials in addressing an assembly or making official pronouncements, often of a judicial nature.

[27:19]  ⁵⁶ tn The word “message” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[27:19]  ⁵⁷ tn Grk “saying.” The participle λέγουσα (legousa) is redundant here in contemporary English and has not been translated.

[27:19]  ⁵⁸ tn The Greek particle γάρ (gar, “for”) has not been translated here.

[27:19]  ⁵⁹ tn Or “suffered greatly in a dream.” See the discussion on the construction κατ᾿ ὄναρ (kat’ onar) in BDAG 710 s.v. ὄναρ.

[27:54]  ⁶⁰ sn See the note on the word centurion in Matt 8:5.

[28:11]  ⁶¹ tn Here δέ (de) has not been translated.

[28:11]  ⁶² tn Grk “behold, some of the guard.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).